Exodus 7:1

“And the Lord said unto Moses, etc.] In answer to his objection, taken from his own meanness, and the majesty of Pharaoh, and from his want of readiness and freedom of expression: see; take notice of, observe what I am about to say: I have made thee a god to Pharaoh; not a god by nature, but made so; he was so by commission and office, clothed with power and authority from God to act under him in all things he should direct; not for ever, as angels are gods, but for a time; not in an ordinary way, as magistrates are gods, but in an extraordinary manner; and not to any other but to Pharaoh, being an ambassador of God to him, and as in his room and stead to, rule over him, though so great a…”

“SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25) the Lord said unto Moses--He is here encouraged to wait again on the king--not, however, as formerly, in the attitude of a humble suppliant, but now armed with credentials as God's ambassador, and to make his demand in a tone and manner which no earthly monarch or court ever witnessed. I have made thee a god--"made," that is, set, appointed; "a god"; that is, he was to act in this business as God's representative, to act and speak in His name and to perform things beyond the ordinary course of nature. The Orientals familiarly say of a man who is eminently great or wise, "he is a god" among men. Aaron thy brother shall be thy prophet--that is,…”

“With this chapter begins the series of miracles performed in Egypt. They are progressive. The first miracle is performed to accredit the mission of the brothers; it is simply credential, and unaccompanied by any infliction. Then come signs which show that the powers of nature are subject to the will of Yahweh, each plague being attended with grave consequences to the Egyptians, yet not inflicting severe loss or suffering; then in rapid succession come ruinous and devastating plagues, murrain, boils, hail and lightning, locusts, darkness, and lastly, the death of the firstborn. Each of the inflictions has a demonstrable connection with Egyptian customs and phenomena; each is directly aimed at…”

“I have made thee a god to Pharaoh - That is, my representative in this affair, as magistrates are called gods, because they are God's vicegerents. He was authorized to speak and act in God's name, and endued with a divine power, to do that which is above the ordinary course of nature. And Aaron shall be thy prophet - That is, he shall speak from thee to Pharaoh, as prophets do from God to the children of men. Thou shalt as a god inflict and remove the plagues, and Aaron as a prophet shall denounce them. Exodus 7:7”

“7:1-7 In this final scene in the offer of rescue, the Lord once again answered Moses’ fears of not being able to speak eloquently. He would allow Moses to speak through Aaron (see 4:16), but Pharaoh will refuse to listen regardless. God’s power, not Moses’ eloquence, was the important factor. Moses and Aaron then took the step of faith and did what God had commanded. The first crisis (see study note on 5:22-23) had passed.”

“See: Exo 16:29; Gen 19:21; Kg1 17:23; Kg2 6:32; Ecc 1:10 a god: Exo 4:15, Exo 4:16; Psa 82:6; Jer 1:10; Joh 10:35, Joh 10:36 Exodus 7:2”

“Moses' last difficulty ( Exo 6:12, repeated in Exo 6:30) was removed by God with the words: "See, I have made thee a god to Pharaoh, and Aaron thy brother shall be thy prophet" ( Exo 7:1). According to Exo 4:16, Moses was to be a god to Aaron; and in harmony with that, Aaron is here called the prophet of Moses, as being the person who would announce to Pharaoh the revelations of Moses. At the same time Moses was also made a god to Pharaoh; i.e., he was promised divine authority and power over Pharaoh, so that henceforth there was no more necessity for him to be afraid of the king of Egypt, but the latter, notwithstanding all resistance, would eventually bow before him. Moses was a god to…”